ADAM, THE FALL AND ORIGINAL SIN
Theological, Biblical and Scientific
Perspectives.
Editors H. Madueme and M. Reeves
Baker Academic. 339 pages. £17.82
ISBN 978 0 801 029 928
This is a valuable book and I would hope it appears on the reading list of Bible scholars. It consists of a series of essays by scholars of different backgrounds. The editors give their aim as: ‘[W]e have sought to demonstrate that a historical Adam and original sin are essential, irremovable, relevant and credible elements of the Christian faith’. This is an aim which is well achieved.
They have deliberately brought together writers from a range of traditions and theological backgrounds who together give strength to this project. There is at least one ‘theistic evolutionist’, for example, among them and most readers will find comments with which they disagree in some other writers. However, the unity in this project is well established and provides a forceful challenge to the increasing number of Bible scholars who are dismissive of the thesis that the Bible is recording historical events and fundamental truths in the early chapters of Genesis.
Interpretations of data
It is an impossible task to summarise all the papers and so my comments must be taken as very selective. The volume is very readable and extremely helpful. There are four parts to the book. The first part concerns ‘Adam in the Bible and Science’. Dr John Collins opens the batting with a paper on Adam and Eve in the Old Testament and says that he ‘will draw attention to how the whole Old Testament story presupposes the historical significance of Adam and Eve…’ (p.5). He does this well but argues against confusing historicity and literalistic reading (p.17). What is not clear is how one avoids a subjective judgment here. His conclusion is that: ‘The author was talking about what he thought were actual events, using rhetorical and literary techniques to shape the reader’s attitudes towards those events’ (p.31).
Dr Yarborough continues with a very good paper on Adam in the New Testament. In his conclusion, he sees significance in the growth of the church worldwide in churches where the ‘Adam passages are interpreted in maximalist ways’ (p.51). The final paper in this part is by an anonymous author on ‘Adam and Modern Science’. This is a very balanced and fair paper demonstrating that there is ultimately no conflict between scientific data and a belief in the historical records of mankind. This reviewer finds it strange that many conservative evangelicals confuse scientific facts with interpretations and so let scientific models determine our understanding of Scripture, rather than the obvious principle that Scripture must determine our interpretation of the world.
Down the years
Part Two looks at ‘Original Sin in History’. Possibly for most readers this will be a section considered of lesser value, but it is well worth reading to understand where we are today on this subject. The topics covered are concerning original sin in Patristic theology, in Lutheran doctrine, in Reformed theology and Wesleyan theology. In the first of these, Peter Scanlon concentrates on Augustine, but emphasises that he did not ‘invent’ the concept of original sin but saw that it was clearly the Scriptural position. Dr Kolb reviews Luther’s change in understanding this concept in his pilgrimage from Roman Catholicism to a Reformed faith. Professor Donald MacLeod notes that Reformed theology accepts original sin as a fact and so looks at some of the questions arising from this position. As with most chapters, MacLeod’s summary (pp. 145-6) is very helpful. Finally, Dr McCall emphasises that Wesley did not reject the teaching of original sin as some claim, but argued vigorously in its defence (p.148f). He does acknowledge that later Methodist theologians have tended to stray from Wesley’s position. Dr Trueman surveys a selection of the non-conservative evangelical theologians who do not accept the historical reality of Genesis 3. The conclusions arising from such men is very disturbing.
Systematics
The third part considers ‘Original Sin in Theology’. There are very useful papers here too. Dr Hamilton reviews original sin in biblical theology. He sums up his aim as ‘to determine whether biblical authors who came before Paul interpreted Moses as Paul did’ (p.190) and counters the arguments of Enns against an historical Adam. The place of this teaching in systematic theology is discussed by the book’s editors. As they write: ‘When the doctrine of original sin is tampered with or lost, the doctrines of God and creation, humanity, sin and salvation are all significantly affected’ (p.210). Madueme follows with a paper on ‘Original Sin and Modern Science’ and reviews attempts by theistic evolutionists to resolve the conflict basically by removing or redesigning the nature of the fall. A very practical paper on ‘Original Sin in Pastoral Theology’ is presented by Dr Doriani. This is, like so many contributions, excellent and would form a useful basis for practical seminars on how to apply the biblical principles in pastoral counselling.
Battle lines
Finally, in Part Four we have two papers on ‘Adam and the Fall in Dispute’. Professor Schreiner considers the link between original sin and original death by expounding Romans 5:12-19 and challenging Blocher’s interpretation of the passage. Dr Weeks opens his paper with a review of the Near Eastern myths on creation and the fall, demonstrating how far they are removed from the biblical account and so cannot be its antecedents. He contrasts his exegesis of Genesis 3 with that of James Barr. Finally, Dr Edgar writes on ‘Adam, History and Theodicy’ and confronts the ideas of Christopher Southgate and of the Intelligent Design specialist, William Dembski.
I am grateful to the editor of Evangelicals Now for giving me the opportunity to review this well produced book and I strongly recommend it to any who are involved with the doctrines of creation and the fall.
